The Haggadah is a multi-layered historical document that is the product of numerous Jewish cultures, both in Israel and the Diaspora. As a result, it may legitimately be viewed as one of the preeminent post-Tanach (Hebrew Canon of Scripture) works, since it so effectively captures the hopes and visions of our people. Little wonder, then, that it has always been the focal point and guide of the Passover Seder experience. Excluding actual quotes from the Tanach, one of the most ancient and fundamental sections of the Haggadah is the portion popularly known as “Rabban Gamliel hiyah omare” (“Rabban Gamliel used to say”), which is originally found in the following Mishnah:

Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not fulfill his obligation, and these are they: the Passover-offering (Pesach), unleavened bread (Matzah), and bitter herbs (Maror). [The] Passover-offering [is offered] because (al shum) the Ever-present One passed over the houses of our ancestors in Egypt… Unleavened bread [is eaten] because (al shum) our forebears were redeemed from Egypt… [The] bitter herb is [eaten] because (al shum) the Egyptians embittered the lives of our ancestors in Egypt… (Mishnah, Talmud Bavli, Pesachim 116a-b, translation and brackets my own)

Rabbi Shmuel Halevi Eidels zatzal (1555-1631), known by his Hebrew acronym as the “Maharsha,” is renowned for his detailed two-part commentary on the Talmud Bavli that systematically examines both halachic and aggadic passages. He applies his exegetical acumen to Rabban Gamliel’s assertion, and asks a fundamental question:

We never find regarding other mitzvot that we are obligated to ask, “al shum mah?” [“why?”] as is explicitly found in the Haggadah’s version of Rabban Gamliel’s statement], for in all other instances it is sufficient to recite a blessing [before performing the mitzvah, why, however, do we need to ask and answer this question regarding the mitzvot of Pesach, Matzah, and Maror?] (Maharsha, Chidushei Aggadot, Pesachim 117b, this, and the following translations and brackets, my own)

The Maharsha answers his query in regards to the Passover Offering by citing the first Mishnah in chapter one of Mishnah Zevachim:

All offerings (zevachim) that are slaughtered without explicit designation as to their exact status (shelo lishman) are acceptable with the caveat that they will not count toward the fulfillment of the obligation for which they were initially brought, except for the Korban Pesach (Passover Offering) and the Korban Chatat (Sin Offering) – which are unacceptable unless they are unambiguously designated for their specific purpose (lishman) … (Translation my own)

He continues by connecting this Mishnaic passage to Rabban Gamliel’s statement regarding the Korban Pesach:

And, therefore, Rabban Gamliel says that the eating of the Paschal Lamb by its owners must entail an explicit designation that the act is specifically for the fulfillment of this commandment. – All of this is for the purpose of coming closer to the holiness [inherent in the mitzvot.]

At this juncture, one might very well ask: “Why does the Maharsha place such singular emphasis on the theme of the movement toward holiness?” His further comments answer this question by revealing our forebears’ true nature prior to the Exodus:

And that which is stated, “the Korban Pesach is because the Holy One blessed be He passed over…” [is necessary to teach us] that the Jews were in Egypt and under the sway of levels of impurity (literally, “klipot hatumah”) [that] drew them near to engage in idol worship. As it is written: “And I said to them: ‘Every man cast away the despicable idols from before his eyes, and pollute not yourselves with the idols of Egypt; I am theL-rd your G-d.’” (Sefer Yechezkel 20:7)

Therefore, as Rav Eidels notes, the purpose of the Korban Pesach was two-fold in nature, namely, demonstrable proof of our ancestors’ disavowal of idol worship, and incontrovertible acceptance of the Holy One blessed be He as the One and Only G-d:

With the slaughter of the Paschal Lamb and the eating of its meat – in light of the fact that this was a reprehensible act in the eyes of the Egyptians [who worshiped the lamb as a god] – they brought themselves to a position wherein they were able to come near to the Schechinah (Divine Presence). And our Sages proved this from the verse: “You shall say, ‘It is a Passover sacrifice to the L-rd…’” (Sefer Shemot 12:27) – this refers to the eating of the Korban Pesach, since the slaughtering of the offering was already performed with the explicit intent [to bring it for Hashem]…

Next, the Maharsha examines the reason why the Haggadah pursues an in-depth analysis of Maror:

One can say that Maror, as well, requires one to seek its rationale (al shum mah?) [and provide a cogent response thereto]. This is because another aspect of the servitude in Egypt was the enormous difficulties our ancestors faced as a result of being under the hegemony of a spiritually impure government (memshelet hatumah). This requires an oral recognition, as the verse states: “And you shall remember that you were a slave in the land of Egypt, and the L-rd, your G-d, redeemed you…” (Sefer Devarim 15:15) We find that this act of oral remembrance is similar in kind to, “You shall remember what Amalek did to you on the way, when you went out of Egypt,” (Sefer Devarim 25:17) and “Remember the Sabbath day to sanctify it,” (Sefer Shemot 20:8) – both of which require that the remembrance be oral in nature – and all of this is to remove you from the spiritual impurities and bring you near to the Schechinah.

Following his rigorous examination of Pesach and Maror, the Maharsha analyzes the reasons inherent in eating Matzah on Pesach night. Here, too, he follows some of the thematic elements which he elucidated in his presentation of Maror:

So, too, regarding the matter of eating Matzah, as it is written: “You shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life. ” (Sefer Devarim 16:3, underlining my own) This means that the eating of the Matzah is [to serve as a mnemonic device] to enable you to remember that you distanced yourself from the spiritual impurity that is symbolized by the power of the leavening agent that [is normally found] in dough – all with the purpose to bring you closer to the holiness [that is symbolized] through the eating of the Matzah – for when one eats the Matzah he/she becomes like the kohan who would eat the flour offerings (Menachot) in order to draw near to the holiness [of the Master of the Universe].

In sum, the vital concept that emerges in the Maharsha’s investigation of Pesach, Matzah, and Maror is the notion of drawing closer to the Almighty. While this may well be the role of the mitzvot in general, it is the preeminent task of these three Seder-based commandments in particular. As such, this may be one of the reasons why Rabban Gamliel’s passage resonates so powerfully for so many of us as we continue to grow in our devotion to Hashem.

May this Pesach ever bring us closer to Hakadosh Baruch Hu (the Holy One blessed be He), and may it be our final Pesach in galut (in Exile). V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com.

Like many other meforshim (Torah commentators), the second Bobover Rebbe, HaRav Ben-Zion Halberstam zatzal (1874-1941), analyzed the term “Shabbat Hagadol.” He began his quest for understanding with Tosafot’s famous statement that appears in Talmud Bavli, Shabbat 87b s.v. v’oto:

The reason why we call the Shabbat before Passover, “Shabbat Hagadol,” is because of the great miracle (nes gadol) that took place on that day in accordance with the words of the Midrash: When the Jewish people took their paschal lambs on that very Shabbat, all of the first born sons of the nations of the world gathered together before the Jewish people and asked them: “Why are you doing this?” The Jewish people responded: “This is a Passover offering to Hashem Who will go forth and kill the first born of the Egyptians.” They [i.e. the first born of the Egyptians] went before their fathers and Pharaoh to ask them to send forth the Jewish people and they refused. As a result, the first born of the Egyptians started a war and killed many of them. Thus the text states: “To Him Who smote the Egyptians with [i.e. at the hands of] their firstborn.” (Sefer Tehillim 136:10, this and all Bible and Rashi translations, The Judaica Press Complete Tanach, brackets my own)

At this juncture, Rav Halberstam presented a classic question that was asked by a great number of commentators on Tosafot’s above-stated explanation: “If this is the case [i.e. that we are commemorating a great miracle], this Shabbat should have been called Shabbat HaNes (the Shabbat of the Miracle) – and, therefore, what is the relevance of the name “Shabbat Hagadol?” (“the Great Shabbat”). (Kedushat Tzion, Pesach, Shabbat Hagadol, new edition, page 57, translation and brackets my own).

Rav Halberstam answered this question by pointing his readers to the Mechilta d’Rabbi Yishmael, the halachic Midrash on Sefer Shemot:

“And I will be glorified through Pharaoh…” (Sefer Shemot 14:4) The text is telling us that when the Omnipresent One punishes the [evil] nations of the world, His name becomes greater (shemo mitgadel) throughout the world. As it is said: “And I will place a sign upon them, and I will send from them refugees to the nations, Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, the distant islands, who did not hear of My fame and did not see My glory, and they shall recount My glory among the nations.” (Sefer Yeshayahu 66:19) …” (Parashat Beshalach, Mesechta d’Vahayah, Parasha 1, translation and brackets my own)

Rashi (1040-1105) also focused upon this Midrash in his exegesis of Sefer Shemot 14:4, and summarized some of its other verses in the following manner:

And I will be glorified through Pharaoh: When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Sefer Yechezkel 38:22-23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “G-d is known in Judah” (Sefer Tehillim 76:2,4) And [Scripture similarly] says: “The L-rd is known for the judgment that He performed” (Sefer Tehillim 9:17).

In my estimation, the Mechilta, Rashi, and by extension, Rav Halberstam, are teaching us a powerful chidush (novel idea) regarding the name “Shabbat Hagadol.” Instead of translating it as “the Great Shabbat,” as the words taken at face value readily suggest, we need to translate it as “the Shabbat of the Great One,” namely the One and Only, Melech malchei hamelachim (King of kings), the Holy One blessed be He. As Rav Halberstam so beautifully explained: “According to this [i.e. the Mechilta], it is completely proper that we call this Shabbat, “Shabbat Hagadol,” since at that time, Hashem rendered judgment against the evil ones and thereby magnified [and sanctified] His Name, may it be blessed, in the Universe.” (Brackets my own) Truly, then, this Shabbat is the Shabbat of the Great One.

Today we find ourselves on the cusp of Pesach and the Seder. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993) described this exalted night of all nights as the time when we are intoxicated by our love for the Almighty. As such, and with Hashem’s help, may our new understanding of Shabbat Hagadol lead us to even greater depths of appreciation of His mercy, kindness and beneficence, so that we may grow ever stronger in our love for Him. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email ﻿rdbe718@gmail.com﻿.

Rosh Chodesh is the topic of this week’s additional Torah reading: “The L-rd spoke to Moses and to Aaron in the land of Egypt, saying: ‘This month shall be to you the head of the months; to you it shall be the first of the months of the year.’” (Sefer Shemot 12:1- 2, this, and all Bible translations, The Judaica Press Complete Tanach) According to the Mechilta d’Rabbi Yishmael, the halachic Midrash to Sefer Shemot, Rosh Chodesh was one of three, or perhaps four cases, wherein it was necessary for the Master of the Universe to teach Moshe by example. The other instances were Sheratzim (the forbidden Creeping Animals), the Menorah in the Mishkan and, according to some, the Laws of Schechitah (Ritual Slaughtering):

Rabbi Akiva said: this [i.e. Rosh Chodesh] was one of three subjects that proved quite difficult for Moshe, and necessitated the Omnipresent One’s demonstration by example (b’etzba) [of all details pursuant to each topic]. This is similar in kind to, “And this is unclean for you among creeping creatures that creep on the ground...” (Sefer Vayikra 11:29) So, too, do we find regarding the construction of the Menorah: “This was the form of the Menorah…” (Sefer Bamidbar 8:4) There are those that say that this was the case, as well, [i.e. that Moshe needed to be taught directly by Hashem], in regard to the innate difficulties surrounding Schechitah. As the verse states: “And this is what you shall offer upon the altar…” (Sefer Shemot 8:29, Mechilta translation and brackets my own)

The Mechilta determined that these commandments involved direct instruction by Hashem to Moshe based upon the occurrence of the word “zeh” (“this”) in the cited proof texts. “Zeh,” it should be noted, is an expression that always connotes a sense of immediacy and of seeing something of great import. Therefore, at the miracle of Kriyat Yam Suf (the Splitting of the Sea of Reeds), our ancestors proclaimed, “Zeh kali v'anvahu” (“This is my G-d, and I will glorify Him,” Sefer Shemot 15:2).

At this juncture, we might well ask, “Why did each of these mitzvot prove such daunting challenges to Moshe?” In addition, “What, if any, quality do they share in common?” I believe we can answer both of these questions with one answer: In my estimation, Rosh Chodesh, the Creeping Animals (Sheratzim), the Menorah and the Laws of Schechitah share the common thread of great complexity. Allow me to elaborate upon my explanation.

Rosh Chodesh is completely dependent upon the nuances of the phases of the moon for its determination. This is by no means a simple matter as, “Moon phases depend on the position of both the Sun and Moon with respect to the Earth. The four primary phases of the Moon are: new, first quarter, full and third quarter. The intermediate phases between the primary phases are waxing crescent, waxing gibbous, waning gibbous, and waning crescent.” (http://www.timeanddate.com/calendar/aboutmoonphases.html)Little wonder, then, that centuries later, when examining would-be unlearned witnesses in reference to the New Moon, the Mishnah teaches us: “Rabban Gamliel used to have a diagram of phases of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, ‘Did it look like this or like this?’” (Talmud Bavli, Rosh Hashanah 24a, translation, The Soncino Talmud)

It is also very easy to understand Moshe’s confusion upon hearing the names of the various Sheratzim, since the eight creeping animals that are mentioned in Sefer Vayikra 11:29-31 are comprised of mammals, amphibians, reptiles and mollusks. As such, we can certainly identify with Moshe’s need for clarity from Hashem when he heard the following pasukim (verses):

And this is unclean for you among creeping creatures that creep on the ground: The weasel, the mouse, and the toad after its species; the hedgehog, the chameleon, the lizard, the snail, and the mole. These are the ones that are unclean for you, among all creeping creatures; anyone who touches them when they are dead will be unclean until evening.

The Menorah was an incredibly intricate and holy vessel, comprised of highly elaborate and stunningly beautiful parts – all forged out of one solid block of gold. Moshe was not Betzalel, the architect of the Mishkan and its vessels, who had the unique ability to literally visualize Hashem’s word and create the blueprints to implement His commands. Nor was he Oholiab, the individual gifted with the talent and insight to ensure that Betzalel’s vision would become a physical reality. (See Sefer Shemot 31:1 and onwards) Once again, we can hardly be surprised that Moshe needed Hashem’s direct intervention to teach him the requisite halachic and aesthetic requirements of the Menorah. As G-d’s faithful servant, he needed his Creator’s help to ensure the complete fulfillment of His commands.

The Laws of Schechitah are numerous and challenging to master. In addition to the five pasulim (ritually unacceptable actions) of Schechitah, namely, shehiyah (delay or pausing of the knife), derasah (pressing or hacking), chaladah (digging or burying the knife rather than leaving it visible), hagramah (cutting in the wrong location on the animal’s throat) and iqqur (tearing the esophagus or trachea), there are countless laws regarding the sharpness and smoothness of the knife and who may or may not be a schochet (ritual slaughterer). The Shulchan Aruch of Rav Yosef Karo (1488-1575) contains 28 exceptionally detailed chapters discussing this crucial area of Halacha. Here, too, Moshe was blessed with having the Master of the Universe as his teacher.

Like Moshe Rabbeinu (Moshe our Teacher), we frequently face difficult and confusing halachic situations. Unlike Moshe, however, we do not have a direct line to Hashem so that He can provide us with demonstrable proof as to the correct path we must follow. Instead, we must turn to the holy and inspired words of our Sages, past and present, for guidance as to how we can authentically keep Hashem’s laws. As the Rambam (Maimonides, 1135-1204) noted approximately 800 years ago:

The Supreme Sanhedrin in Jerusalem is the essence of the Oral Law. They are the pillars of instruction from whom statutes and judgments issue forth for the entire Jewish people. Concerning them, the Torah promises [Sefer Devarim 17:11]: “You shall do according to the laws which they shall instruct you...” This is a positive commandment. Whoever believes in Moses and in his Torah is obligated to make all of his religious acts dependent on this court and to rely on them. Any person who does not carry out their directives transgresses a negative commandment: “Do not deviate from any of the statements they relate to you, neither right nor left.” (Mishneh Torah, Hilchot Mamrim I:1-2, translation, Rabbi Eliyahu Touger)

Sadly, since the destruction of the Second Beit Hamikdash (Holy Temple), we have been without the Supreme Sanhedrin. Throughout the ages, however, Chazal (our Sages of blessed memory) have acted as their shlichim (emissaries) until our own historical moment. Therefore, let us ever turn to them for guidance “in the laws which they shall instruct us,” so that we, too, may face the complexities and challenges of keeping Hashem’s holy Torah in a faithful and genuine manner. V’chane yihi ratzon.Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.orgThey may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com.*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.